THE EXPLANATION of Isaiah Chapter 61

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

VERSE 1. In respect to "Jehovih", as distinguished from " Jehovah", see above, Chapter 3:15, note and Exposition.

The Divine Truth which was in the Lord when He was in the world, and which was then Himself, is here "the Spirit of Jehovih." Arcana Coelestia 9818.

Jehovah has anointed Me to preach good tidings to the poor; He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives, etc. - These things are said concerning the Lord.

By "the poor, to whom Jehovah anointed Him to preach good tidings", are signified those who are in few Truths, and yet desire them, that their souls may be thereby sustained; by "the broken-hearted", are understood those who are thence in grief; by "the captives, to whom He should proclaim liberty", are denoted those who are secluded from Truths, and thence from Goods, to whom Truths shall be opened, whereby they shall be imbued with Goods; by "them that are bound, and him that is deprived of eyes", are signified those to whom it was denied to see Truths; thus the Gentiles are understood, who afterwards received Truths from the Lord. Apocalypse Explained 811.

Verses 1, 2. He has sent Me, - to proclaim the year oj the good pleasure of Jehovah, etc. - That these things are said concerning the Lord and His advent, may be seen in Matthew 5:3, and following verses; and in Luke 4:16-22. The advent itself is understood by "the year of the good pleasure of Jehovah", and by "the day of vengeance of our God."

By "the poor, to whom the Lord should evangelize or preach good tidings", likewise by "the captives, the bound, and the blind", are understood the Gentiles, who are called such because they were in ignorance of Truth, by reason of their not having the Word. The Gentiles are also understood, in Matthew, by "the poor, who hear the Gospel." Apocalypse Explained 612.

By "the year of good pleasure" is signified the time and state of the men of the church when they require aid from Love; wherefore it is also said, "to comfort all that mourn." Apocalypse Explained 295.

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

Verse 3. The oil of gladness, instead of sorrow, etc. - As "oil" is here mentioned, and as, in the first verse of this chapter, the Lord is said to be "anointed to preach good tidings", etc., it may be well to explain what is signified by "oil", as used in the holy things of worship, and what is meant by "anointing." That in ancient times "they anointed stones which were set up as statues", appears from Genesis 28:18, 19, 22. That "they also anointed warlike arms, targets, and shields." (2 Samuel 1:21; Isaiah 21:5)

That "they were commanded to prepare holy oil, with which they were to anoint all the holy things of the church", and that with it "they anointed the altar and all the vessels thereof, as also the Tabernacle and all things appertaining to it." (Exodus 30:22-28; 40:9-11; Leviticus 8:10-12; Numbers 7:1, 10)

That with it "they anointed those who exercised the priestly office, and their garments." (Exodus 29:7, 29; 30:30, 31; Leviticus 8:12; Psalm 133:1-3)

That with it "they anointed the prophets." (1 Kings 19:15, 16)

That with it "they anointed kings", and that therefore kings were called "Jehovah's anointed." (1 Samuel 10:1, 15:1, 16:3, 6, 12; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 23:30; Lamentations 4:20, Psalm 2:2, 6; 45:1, 7)

The reason why unction with the holy oil was commanded is, because "oil" signified the Good of Love, and represented the Lord, who, as to His Humanity, is the Real and Only "Anointed of Jehovah", anointed not with oil, but with the Divine Good itself of Divine Love; wherefore He is also named "Messiah" in the Old Testament, and "Christ" in the New, (John 1:41; 4:25) and "Messiah" and "Christ" signify the Anointed.

Hence it is that "priests", "kings", and all things appertaining to the church were anointed, and when they were anointed they were called, "holy"; not that in themselves they were holy, but because they thereby represented the Lord as to His Divine Humanity. This is the reason why it was a sacrilege to hurt a king, because he was the "anointed of Jehovah." - (1 Samuel 24:6, 10; 26:9)

Moreover it was a received custom for people to anoint themselves and others, to testify "joyfulness of mind and benevolence, but with common oil, and not with "holy oil." That " it was not lawful to anoint themselves or others with the holy oil", see Exodus 30:32, 33. Apocalypse Revealed 779.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

Verse 4. "Wastes" here and elsewhere signify evils; "desolations" denote falsities; to "build is applied to the former, but to "restore" [or erect] to the latter. Arcana Coelestia 153.

The desolations of many generations. - That " generations" are predicated of Faith, does not appear from the sense of the letter, which is historical, but, in the internal sense, the things of Faith are understood by "generations", as in Isaiah:

"You shalt raise up the foundations of many generations; and you shall be called the Repairer of the breach, the Restorer of paths to dwell in"; (Isaiah 58:12) where all things signify the things of Faith, - "old waste places" the celestial things of Faith, and the "foundations of many generations" the spiritual things of Faith, which from ancient times had been fallen. Arcana Coelestia 613.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

Verses 5, 6. In the Jewish church the internal church was represented by "Judah" and "Israel", -by "Judah" the celestial church, and by "Israel" the spiritual, and by "Jacob" the external church; but those who placed worship in externals only were represented by the nations or Gentiles whom they called "strangers" and "aliens", who should be their servants, and perform menial services in the church, as in Isaiah:

"Strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen", etc. Those, who placed worship in externals only are called "the sons of the alien", who should serve in the fields and vineyards, but celestial men are here called "the priests of Jehovah", and spiritual men "the ministers of our God."

Again, in the same Prophet:

"The sons of the alien shall build up your walls"; (Isaiah 60:10) where, in like manner, the menial services of such as are in mere externals of worship, without internals, are represented. Arcana Coelestia 1097.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

Verse 6. Priests are called "ministers" because they represented the Lord as to the Good of love, and hence they who are in the Good of love are, in the Word, called "priests", as may be seen in Arcana Coelestia 2015; 6148; from this circumstance also it is that they are called "the ministers of God." Hence it is that the function of Aaron and his sons is called, a "ministry", as likewise that of the Levites the "'priests"; and that to enter into the tent of the assembly, and officiate in the ministry, as also to approach the altar, and there officiate in the ministry, is called to "minister", as may be seen in Exodus 28:35; 31:10; Numbers 8:15, 19, 24, 25, 26.

And in Jeremiah:

"My covenant shall become void with the Levites the priests, My ministers". (Jeremiah 33:21)

That "Aaron" represented the Lord as to the Good of love, may be seen in Arcana Coelestia 9806, 9966; that the "priests", in general, signified the same, see Arcana Coelestia 2015.

That hence by the "priesthood", in the Word, is signified the Divine Good of the Lord's Divine Love, see Arcana Coelestia 9806, Apocalypse Explained 155.

"The wealth of the nations shall you eat", signifies to appropriate Goods to themselves; "in their glory shall you boast", means to enjoy Truths; thus, to have joy and felicity from what is Good and True.

That "nations", in a good sense, signify Goods, may be seen in Arcana Coelestia 1259; and, that "glory" is Truth from the Lord, is shown in n. 9429. Arcana Coelestia 9809.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

Verse 7. That to "receive double" is predicated of retribution and of remuneration, and signifies much, may be seen above, Chapter 40:1, 2, the Exposition.

Verse 8. For I Jehovah love judgment; - and I will give them the reward of their work in truth, and an everlastlnq covenant will I make with them- By the "judgment" which Jehovah loves, is understood Truth in faith, in affection, and in act; for man has judgment from Truth, as well when he thinks and wills it, as when he speaks and acts according to it; and whereas this is signified by "judgment", therefore it is said "I will give them the reward of their work in truth", that is, heaven, according to the faith and affection of Truth in act; and whereas there is conjunction with the Lord, from whom reward comes, therefore it is also said, "I will make with them an everlasting covenant"; for by "covenant", in the Word, is signified conjunction by love, -and by "an everlasting covenant" conjunction by the love of Good and Truth; for this love conjoins, inasmuch as it is of the Lord Himself, because it proceeds from Him. Apocalypse Explained 695.

"I hate robbery by iniquity", signifies that anyone should wish to justify himself by his own works. (Swedenborg's Notes on Isaiah, p. 150.)

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

Verse 9. These words also are spoken concerning the church to be established by the Lord. By "the seed which shall become known among the nations", is signified the Divine Truth which will be received by those who are in the Good of life; and by "the offspring in the midst of the peoples", is signified life according thereto. By" those who see them acknowledging that they are the seed", is understood illustration that it is genuine Truth which they receive; "which Jehovah has blessed", denotes that it is from the Lord. Such is the signification of these words in the sense abstracted from persons, but, in the strict sense, they are understood who will receive Divine Truth from the Lord. Apocalypse Explained 768.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

Verse 10. To "rejoice in Jehovah", signifies in the Divine Good; to "exult in God", signifies in the Divine Truth : for the Lord is called "Jehovah" from Divine Good, and "God" from Divine Truth, and all spiritual joy is from Him, To be "clothed with the garments of salvation", means to instruct and gift with Truths; and to "cover with the robe of justice", signifies to fill with all Truth derived from Good, - "robe" denoting all Truth, because it denotes Truth in general, and "justice" is predicated of Good. Apocalypse Explained 395.

As the bridegroom decks himself with a priestly crowd [or head-dress], and as the bride adorns herself with her jewels. - To "put on the crown" is to put on wisdom, and to "adorn herself with jewels" denotes with the knowledges of Truth. Again:

"As the bridegroom rejoices over the bride, so shall your God rejoice over you." (Isaiah 62:5)

That the Lord is understood, in the supreme sense, by the "Bridegroom", and the church by the "bride", is evident in the Evangelists; as when the disciples of John inquired concerning fasting, Jesus said, "So long as the Bridegroom is with them, the sons of the bride-chamber cannot fast; the days will come, when the Bridegroom shall be taken away from them, then shall they fast." (Matthew 9:15; Mark 2:19, 20; Luke 5:34, 35)

There the Lord calls Himself the "Bridegroom", and the men of the church He calls the "sons of the bride-chamber"; by "fasting" is signified mourning on account of a deficiency of Truth and Good. So again in Matthew:

"The kingdom of the heavens is like to ten virgins, who, taking their lamps, went forth to meet the Bridegroom"; (Matthew 25:1) where also by the "Bridegroom" is understood the Lord, by "virgins" the church, and by "lamps" are signified the Truths of faith. Apocalypse Explained 1189.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

Verse 11. As a garden makes its seeds to spring forth, so shall the Lord Jehovih cause justice to spring forth, etc. - The man of the church is, as to intelligence, like a "garden", when he is in the Good of love from the Lord, because the spiritual heat which vivifies him is love, and spiritual light is intelligence; hence, that from these two things, namely, heat and light, gardens in the world flourish, is known. It is, similar in heaven, where there appear paradisical gardens, with fruit-bearing trees, according to their wisdom derived from the Good of love from the Lord; and around those who are in intelligence, and not in the Good of love, no garden appears, but only grass; whereas about those who are in faith separate from charity, there does not even appear grass, but sand. Apocalypse Revealed 90.

As to the further meaning of a "garden", see above, Chapter 51:3; 58:11, the Exposition.

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Isaiah Chapter 61.

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

395. Verse 11. And white robes were given to every one of them, signifies Divine truth from the Lord with them, and protection. This is evident from the signification of "a white robe" as being Divine truth from the Lord, for "robe" signifies truth in general, because it is a general covering; and "white" is predicated of truths which are from the Lord; for whiteness pertains to light, and the light proceeding from the Lord as a sun is in its essence Divine truth. That "white robes were given to everyone of them" signifies also protection, will be told further on; but let it first be told why "a white robe" signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to their reception of truth in the life, this constituting intelligence; for the light of their intelligence is formed into garments, and when these are thus formed they do not merely appear as garments, but they also are garments. For all things that exist in the spiritual world, and appear before the eyes of those there, exist from the light and heat that proceed from the Lord as a sun; from that origin have been created and formed not only all things in the spiritual world, but also all things in the natural world; for the natural world exists and subsists by means of the spiritual world from the Lord. From this it can be seen that the appearances that exist in heaven before the angels are altogether real; in like manner also the garments. As spirits and angels are clothed according to intelligence, and all intelligence is of truth, and angelic intelligence is of Divine truth, so they are clothed according to truths; this is why "garments" signify truths; "the garments" that are next to the body, that is, the inner garments, signify interior truths; but the garments that are outside of these and encompass them, signify exterior truths; therefore "a robe," "a mantle," and "a cloak," which are general coverings, signify truths in general, and "a white robe" Divine truth in general, which they have from the Lord. (But see what has been shown respecting The Garments with which Angels are Clothed, in the work on Heaven and Hell 177-182; and what has been said above about the signification of garments, n. 64-65, 195, 271.)

[2] "There were given to those who were under the altar white robes" signifies also protection by the Lord, because "the white robes" given to them represented the presence about them of the Lord with Divine truth; and by means of Divine truth the Lord protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when encompassed by this sphere they can no longer be infested by evil spirits; for, as said above, they were infested by evil spirits, and were therefore hidden by the Lord. This also takes place with those who are elevated by the Lord into heaven. They are then clothed with white garments, which is an indication that they are in Divine truth, and thus in safety. But respecting those who were clothed in white robes more will be shown in the explanation of the following chapter (Revelation 7:9, 13-17).

[3] That "robe," "mantle," and "cloak" signify Divine truth in general can be seen also from the following passages. In Zechariah:

The prophets shall be ashamed every man of his vision which he hath prophesied; neither shall they wear a mantle of hair to dissemble (Zechariah 13:4).

"Prophets" signify those who teach truths from the Word, and in an abstract sense, the truths of doctrine from the Word; and because of this signification of "prophets" they were clothed with a mantle of hair, "the mantle of hair" signifying Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior; "hair," too, signifies the ultimate. This is why:

Elijah, from his mantle, was called a hairy man (2 Kings 1:7-8);

And John the Baptist, who was as Elijah by reason of a like representation, had a garment of camel's hair (Matthew 3:4).

This makes clear the signification of "the prophets shall not wear a mantle of hair to dissemble," namely, that they shall not declare truths to be falsities, and falsities to be truths; this is what is signified by "dissembling."

[4] Because Elijah represented the Lord in relation to the Word, which is the doctrine of truth itself, and Elisha continued the representation, and because "mantle" signified Divine truth in general, which is the Word in ultimates, so the mantle divided the waters of Jordan, according to the following in the books of the Kings:

When Elijah found Elisha he cast his mantle upon him (1 Kings 19:19).

Elijah took his mantle, and wrapped it together, and smote the waters of Jordan, and they were divided hither and thither, and they two passed over on the dry ground (2 Kings 2:8).

Elisha seeing when Elijah was carried up by a whirlwind into heaven, took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took that mantle and smote the waters; and they were divided hither and thither, and he passed over (2 Kings 2:12-14).

"Elijah's casting his mantle upon Elisha" signified the transference to Elisha of the representation of the Lord in relation to the Word; and that "the mantle fell from Elijah when he was taken away, and was taken up by Elisha," signified that this representation was then transferred to Elisha, for Elijah and Elisha represented the Lord in relation to the Word, and they were clothed according to what they represented, "the mantle" signifying the Word in which is Divine truth in general, or Divine truth in the whole complex. "The dividing of the waters of Jordan by Elijah's mantle," first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates; "the waters of Jordan" signifying, moreover, the first truths through which there is introduction into the church, and these first truths are such as are in the ultimates of the Word. From this, too, it can be seen that "a mantle" and "a robe" signify Divine truth in general. (That "Elijah" represented the Lord in relation to the Word, so, too, "Elisha," see Arcana Coelestia 2762, 5247. That the ultimate contains the interior things, and thus signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that thus strength and power are in ultimates, n. 9836; that "Jordan" signifies the entrance into the church, and thus "the waters of Jordan" signify the first truths through which there is entrance, n. 1585, 4255; and that "waters" mean truths, see above, n. 71.) First truths are also ultimate truths, such as are in the sense of the letter of the Word, for through these entrance is effected, for these are first learned, and in them are all interior things which constitute the internal sense of the Word.

[5] One who does not know what "robe" or "mantle" signifies, does not know what "cloak" signifies, for a cloak, as well as a mantle, was a general garment, encompassing the tunic or inner garment, therefore it has a like signification. Neither does he know what was signified by Saul's rending the skirt of Samuel's cloak; by David's cutting off the skirt of Saul's cloak; by Jonathan's giving David his cloak and garments; and by kings' daughters being arrayed in cloaks of various colors; neither does he know the meaning of many other passages in which cloaks are mentioned in the Word. Of Saul's rending the skirt of Samuel's cloak, we read:

Samuel turned to go away, but he laid hold upon the skirt of his cloak and it was rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou (1 Samuel 15:27-28).

The words of Samuel make clear that "the rending of the skirt of the cloak" signified the rending of the kingdom from Saul, for he said after it was done, "Jehovah hath rent the kingdom of Israel from thee this day," "a king" and "his kingdom" signifying the Divine truth of the church, and "the skirt of a cloak" signifying Divine truth in ultimates, that is, all Divine truth in general; for the kings that were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom signified the church in relation to Divine truth; therefore this historical fact signifies that king Saul was such that he could no longer represent the Lord, and that the representation of the church would perish if the kingdom were not rent from him. (That "kings" represented the Lord in relation to Divine truth, and thus "a kingdom" signified the church in relation to Divine truth, see above, n. 29, 31.)

[6] The same is signified by David's cutting off the skirt of Saul's cloak, of which we read:

David entered into the cave where Saul was, and cut off the skirt of his cloak, and when he afterwards showed it to Saul, Saul said, Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand (1 Samuel 24:3-5, 11, 20).

This was done by David of Divine Providence, that the like might be represented as above, "the skirt of the cloak," and "King Saul and his kingdom," having the like meaning as above.

[7] That Jonathan the son of Saul stripped himself of his cloak and his garments, and gave them to David, of which we read as follows, has a like signification:

Jonathan stripped off the cloak that was upon him, and gave it to David, and his garments, and even his sword and his bow and even to his girdle (1 Samuel 18:4).

This signified that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is, of the Divine truth of the church, which Saul represented; for as was said above, all the kings who were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom represented the church in relation to Divine truth.

[8] Because "cloaks" and "robes" signify Divine truth in general:

The king's daughters that were virgins were clad in robes of diverse colors (2 Samuel 13:18).

"The king's daughters that were virgins" signified the affections of truth, and thus the church, as can be seen from a thousand passages in the Word in which "the king's daughter," "the daughter of Zion," "the daughter of Jerusalem," also "the virgin of Zion," and "the virgin of Jerusalem" are mentioned; therefore "the king's daughters" represented also the truths of that affection by their garments, and in general by their robes, which, were therefore, variegated with diverse colors. So also truths from good, or truths from affection, are represented by the garments of the virgins in heaven; which truths are more fully described by:

The garments of the king's daughter (Psalms 45:9-10, 13-14).

[9] As mourning in the Ancient Churches signified spiritual mourning, which is from the deprivation of truth, they represented this in their mourning, then by rending their mantles or cloaks, as is evident in Job:

When Job had lost all things, then he arose, rent his mantle, and said, Naked came I out of my mother's womb, and naked shall I return (Job 1:20-21).

Job's three friends, when they saw him, wept and rent their cloaks (Job 2:12).

(That "rending the garments" was a representative of mourning because of truth injured or destroyed, see Arcana Coelestia 4763.) And again in Ezekiel:

All the princes of the sea shall come down from their thrones, and shall put away their cloaks and strip off their broidered garments; they shall be clothed with terrors; they shall sit upon the earth (Ezekiel 26:16).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, here the church where these are destroyed. That there are no longer any truths through which there can be a church, is signified by "all the princes of the sea shall come down from their thrones;" "the princes of the sea" meaning true primary knowledges [scientifica]; "to come down from thrones" signifying that these have been destroyed, and consequently that there is no intelligence. The like is signified by "they shall cast away their cloaks and strip off their broidered garments," "cloaks" meaning truths in general, and "broidered garments" the knowledges of truth; the consequent damnation is signified by "they shall be clothed with terrors; they shall sit upon the earth."

[10] In Micah:

My people have set up an enemy for themselves for the sake of a garment; ye strip off the mantle from them that pass by securely, returning from war (Micah 2:8).

These words do not mean that "the sons of Israel have set up an enemy for the sake of a garment, and have stripped off the mantle from those that pass by securely;" but they mean that they held as enemies those who spoke truths, and deprived of all truth those who had lived well and had shaken off falsities, "garment" meaning truth, "mantle" all truth because it means truth in general; "to pass by securely" means to live well; "men returning from war" mean those who have shaken off falsities, "war" meaning the combat of truth against falsity. Who cannot see that this is the spiritual meaning of the Word; and not that the people of Israel held some one as an enemy for the sake of a garment, or stripped off the mantle from those who passed by?

[11] In Matthew:

The scribes and Pharisees do all their works that they may be seen of men, and make broad their phylacteries, and enlarge the borders of their robes (Matthew 23:5).

This the scribes and Pharisees did, but it also represented and signified that they talked about, and applied to life and to their traditions many things from the ultimates of the Word, in order that they might appear holy and learned. "Their phylacteries which they make broad," signify goods in outward form, for "phylacteries" were worn upon the hands, and "hands" signify deeds, because these are done by the hands; "the borders of their robes which they enlarge," signify external truths; external truths are those that are in the ultimate sense of the letter; "robes" mean truths in general, and "borders" their ultimates. (That "borders of robes" signify such truths, see Arcana Coelestia 9917.)

[12] In Isaiah:

I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness (Isaiah 61:10).

"To rejoice in Jehovah" signifies to rejoice in Divine good; "to exult in God" signifies to exult in Divine truth; for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth, and from these is all spiritual joy. "To clothe with the garments of salvation" signifies to instruct and to gift with truths; and "to cover with the robe of righteousness" signifies to fill with every truth from good, "robe" meaning all truth, because it means truth in general, and "righteousness" is predicated of good.

[13] In the same:

He put on the garments of vengeance, and covered Himself with zeal as with a robe (Isaiah 59:17).

This is said of the Lord and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from Divine love. "Garments of vengeance" signify the truths by which, and "zeal as a robe" the Divine love from which this was done; "robe" is mentioned to signify that it was done through Divine truths from Divine love. (But what "the robe of the ephod" signifies, in which Aaron was arrayed, and upon the borders of which were pomegranates and bells, of which in Exodus 28:31-35 and Leviticus 8:7, see Arcana Coelestia 9910-9928).